mongo fix

app/lib/books/cc/lilas/adi/chapters/07/verses/110.json

@@ -88,7 +88,7 @@
     "Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that <i>mukhya-vṛtti</i> (\"the direct meaning\") is <i>abhidhā-vṛtti,</i> or the meaning which one can understand immediately from the statements of dictionaries, whereas <i>gauṇa-vṛtti</i> (\"the indirect meaning\") is a meaning that one imagines without consulting the dictionary. For example, one politician has said that Kurukṣetra refers to the body, but in the dictionary there is no such definition. Therefore this imaginary meaning is <i>gauṇa-vṛtti,</i> whereas the direct meaning found in the dictionary is <i>mukhya-vṛtti</i> or <i>abhidhā-vṛtti.</i> This is the distinction between the two. Śrī Caitanya Mahāprabhu recommends that one understand the Vedic literature in terms of <i>abhidhā-vṛtti,</i> and the <i>gauṇa-vṛtti</i> He rejects. Sometimes, however, as a matter of necessity, Vedic literature is described in terms of the <i>lakṣaṇā-vṛtti</i> or <i>gauṇa-vṛtti,</i> but one should not accept such explanations as permanent truths.",
     "The purpose of the discussions in the <i>Upaniṣads</i> and <i>Vedānta-sūtra</i> is to philosophically establish the personal feature of the Absolute Truth. The impersonalists, however, in order to establish their philosophy, accept these discussions in terms of <i>lakṣaṇā-vṛtti,</i> or indirect meanings. Thus instead of being <i>tattva-vāda,</i> or in search of the Absolute Truth, they become Māyāvāda, or illusioned by the material energy. When Śrī Viṣṇusvāmī, one of the four <i>ācaryas</i> of the Vaiṣṇava cult, presented his thesis on the subject matter of <i>śuddhādvaita-vāda,</i> immediately the Māyāvādīs took advantage of this philosophy and tried to establish their <i>advaita-vāda</i> or <i>kevalādvaita-vāda.</i> To defeat this <i>kevalādvaita-vāda,</i> Śrī Rāmānujācārya presented his philosophy as <i>viśiṣṭādvaita-vāda,</i> and Śrī Madhvācārya presented his philosophy of <i>tattva-vāda,</i> both of which are stumbling blocks to the Māyāvādīs because they defeat their philosophy in scrupulous detail. Students of Vedic philosophy know very well how strongly Śrī Rāmānujācārya's <i>viśiṣṭādvaita-vāda</i> and Śrī Madhvācārya's <i>tattva-vāda</i> contest the impersonal Māyāvāda philosophy. Śrī Caitanya Mahāprabhu, however, accepted the direct meaning of the Vedānta philosophy and thus defeated the Māyāvāda philosophy immediately. He opined in this connection that anyone who follows the principles of the <i>Śārīraka-bhāṣya</i> is doomed. This is confirmed in the <i>Padma Purāṇa</i> where Lord Śiva tells Pārvatī:",
     "<i>śṛṇu devi pravakṣyāmi<br/> tāmasāni yathākramam<br/> yeṣāṁ śravaṇa-mātreṇa<br/> pātityaṁ jñāninām api</i>",
-    "<i>apārthaṁ śruti-vākyānāṁ<br/> darśayaû loka-garhitam<br/> karma-svarūpa-tyājyatvam<br/> atra ca pratipādyate</i>",
+    "<i>apārthaṁ śruti-vākyānāṁ<br/> darśayaṁl loka-garhitam<br/> karma-svarūpa-tyājyatvam<br/> atra ca pratipādyate</i>",
     "<i>sarva-karma-paribhraṁśān<br/> naiṣkarmyaṁ tatra cocyate<br/> parātma-jīvayor aikyaṁ<br/> mayātra pratipādyate</i>",
     "\"My dear wife, hear my explanations of how I have spread ignorance through Māyāvāda philosophy. Simply by hearing it, even an advanced scholar will fall down. In this philosophy, which is certainly very inauspicious for people in general, I have misrepresented the real meaning of the <i>Vedas</i> and recommended that one give up all activities in order to achieve freedom from <i>karma.</i> In this Māyāvāda philosophy I have described the <i>jīvātmā</i> and Paramātmā to be one and the same.\" How the Māyāvāda philosophy was condemned by Śrī Caitanya Mahāprabhu and His followers is described in <i>Śrī-Caitanya-caritāmṛta, Antya-līlā,</i> Second Chapter, verses 94 through 99, where Svarūpa-dāmodara Gosvāmī says that anyone who is eager to understand the Māyāvāda philosophy must be considered insane. This especially applies to a Vaiṣṇava who reads the <i>Śārīraka-bhāṣya</i> and considers himself to be one with God. The Māyāvādī philosophers have presented their arguments in such attractive flowery language that hearing Māyāvāda philosophy may sometimes change the mind of even a <i>mahā-bhāgavata,</i> or very advanced devotee. An actual Vaiṣṇava cannot tolerate any philosophy that claims God and the living being to be one and the same."
   ]

app/lib/books/cc/lilas/adi/chapters/07/verses/112.json

@@ -73,7 +73,7 @@
   "purport": [
     "It is stated in the <i>Brahma-saṁhitā, īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ:</i> \"The Supreme Personality of Godhead, Kṛṣṇa, has a spiritual body which is full of knowledge, eternity and bliss.\" In this material world everyone's body is just the opposite—temporary, full of ignorance and full of misery. Therefore when the Supreme Personality of Godhead is sometimes described as <i>nirākāra,</i> this is to indicate that He does not have a material body like us.",
     "Māyāvādī philosophers do not know how it is that the Supreme Personality of Godhead is formless. The Supreme Lord does not have a form like ours but has a spiritual form. Not knowing this, Māyāvādī philosophers simply advocate the onesided view that the Supreme Godhead, or Brahman, is formless (<i>nirākāra</i>). In this connection Śrīla Bhaktivinoda Ṭhākura offers many quotes from the Vedic literature. If one accepts the real or direct meaning of these Vedic statements, one can understand that the Supreme Personality of Godhead has a spiritual body (<i>sac-cid-ānanda-vigrahaḥ</i>)<i>.</i>",
-    "In the <i>Bṛhad-āraṇyaka Upaniṣad </i>[5.1.1] it is said, <i>pūrṇam adaḥ pūrṇam idaṁ pūrṇāt pūrṇam udacyate.</i> This indicates that the body of the Supreme Personality of Godhead is spiritual, for even though He expands in many ways, He remains the same. In <i>Bhagavad-gītā</i> the Lord says, <i>ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate:</i> \"I am the origin of all. Everything emanates from Me.\" (Bg. 10.8) Māyāvādī philosophers materialistically think that if the Supreme Truth expands Himself in everything, He must lose His original form. Thus they think that there cannot be any form other than the expansive gigantic body of the Lord. But the <i>mantra </i>of the <i>Bṛhad-āraṇyaka Upaniṣad</i> confirms, <i>pūrṇam idaṁ pūrṇāt pūrṇam udacyate:</i> \"Although He expands in many ways, He keeps His original personality. His original spiritual body remains as it is.\" Similarly, in the <i>Śvetāśvatara Upaniṣad</i> it is stated, <i>vicitra-śaktiḥ puruṣaḥ purāṇaḥ:</i> \"The Supreme Personality of Godhead, the original person [<i>puruṣa</i>], has multifarious energies.\" <i>Sa vṛkṣa-kālākṛtibhiḥ paro 'nyo yasmāt prapañcaḥ parivartate 'yaṁ dharmāvahaṁ pāpanudaṁ bhageśam:</i> \"He is the origin of material creation, and it is due to Him only that everything changes. He is the protector of religion and annihilator of all sinful activities. He is the master of all opulences.\" (<b>6.6) </b><b><i>Vedāham etaṁ puruṣaṁ mahāntam āditya-varṇaṁ tamasaḥ parastāt:</i></b><b> \"Now I understand the Supreme Personality of Godhead to be the greatest of the great. He is effulgent like the sun and is beyond this material world.\" (3.8) </b><b><i>Patiṁ patīnāṁ paramaṁ parastāt:</i></b><b> \"He is the master of all masters, the superior of all superiors.\" (6.7) </b><b><i>Mahān prabhur vai puruṣaḥ:</i></b><b> \"He is the supreme master and supreme person.\" (</b><b><i>3.12</i></b><b>) </b><b><i>Parāsya śaktir vividhaiva śrūyate:</i></b><b> \"We can understand His opulences in different ways.\" (6.8) These are statements of the </b><b><i>Śvetāśvatara</i></b><b> </b><b><i>Upaniṣad.</i></b><b> Similarly, in the </b><b><i>Ṛg-veda</i></b><b> </b><b>[1.22.20] </b><b>it is stated, </b><b><i>tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ:</i></b><b> \"Viṣṇu is the Supreme, and those who are actually learned think only of His lotus feet.\" In the </b><b><i>Praśna Upaniṣad</i></b><b> it is said, </b><b><i>sa īkṣāñcakre:</i></b><b> \"He glanced over the material creation.\" (6.3) In the </b><b><i>Aitareya Upaniṣad </i></b><b>it is said, </b><b><i>sa aikṣata</i></b><b>—\"He glanced over the material creation\"—and </b><b><i>sa imāû lokān asṛjata</i></b><b>—\"He created this entire material world.\" (1.1.1-2)</b>",
+    "In the <i>Bṛhad-āraṇyaka Upaniṣad </i>[5.1.1] it is said, <i>pūrṇam adaḥ pūrṇam idaṁ pūrṇāt pūrṇam udacyate.</i> This indicates that the body of the Supreme Personality of Godhead is spiritual, for even though He expands in many ways, He remains the same. In <i>Bhagavad-gītā</i> the Lord says, <i>ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate:</i> \"I am the origin of all. Everything emanates from Me.\" (Bg. 10.8) Māyāvādī philosophers materialistically think that if the Supreme Truth expands Himself in everything, He must lose His original form. Thus they think that there cannot be any form other than the expansive gigantic body of the Lord. But the <i>mantra </i>of the <i>Bṛhad-āraṇyaka Upaniṣad</i> confirms, <i>pūrṇam idaṁ pūrṇāt pūrṇam udacyate:</i> \"Although He expands in many ways, He keeps His original personality. His original spiritual body remains as it is.\" Similarly, in the <i>Śvetāśvatara Upaniṣad</i> it is stated, <i>vicitra-śaktiḥ puruṣaḥ purāṇaḥ:</i> \"The Supreme Personality of Godhead, the original person [<i>puruṣa</i>], has multifarious energies.\" <i>Sa vṛkṣa-kālākṛtibhiḥ paro 'nyo yasmāt prapañcaḥ parivartate 'yaṁ dharmāvahaṁ pāpanudaṁ bhageśam:</i> \"He is the origin of material creation, and it is due to Him only that everything changes. He is the protector of religion and annihilator of all sinful activities. He is the master of all opulences.\" (<b>6.6) </b><b><i>Vedāham etaṁ puruṣaṁ mahāntam āditya-varṇaṁ tamasaḥ parastāt:</i></b><b> \"Now I understand the Supreme Personality of Godhead to be the greatest of the great. He is effulgent like the sun and is beyond this material world.\" (3.8) </b><b><i>Patiṁ patīnāṁ paramaṁ parastāt:</i></b><b> \"He is the master of all masters, the superior of all superiors.\" (6.7) </b><b><i>Mahān prabhur vai puruṣaḥ:</i></b><b> \"He is the supreme master and supreme person.\" (</b><b><i>3.12</i></b><b>) </b><b><i>Parāsya śaktir vividhaiva śrūyate:</i></b><b> \"We can understand His opulences in different ways.\" (6.8) These are statements of the </b><b><i>Śvetāśvatara</i></b><b> </b><b><i>Upaniṣad.</i></b><b> Similarly, in the </b><b><i>Ṛg-veda</i></b><b> </b><b>[1.22.20] </b><b>it is stated, </b><b><i>tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ:</i></b><b> \"Viṣṇu is the Supreme, and those who are actually learned think only of His lotus feet.\" In the </b><b><i>Praśna Upaniṣad</i></b><b> it is said, </b><b><i>sa īkṣāñcakre:</i></b><b> \"He glanced over the material creation.\" (6.3) In the </b><b><i>Aitareya Upaniṣad </i></b><b>it is said, </b><b><i>sa aikṣata</i></b><b>—\"He glanced over the material creation\"—and </b><b><i>sa imāṁl lokān asṛjata</i></b><b>—\"He created this entire material world.\" (1.1.1-2)</b>",
     "Thus many verses can be quoted from the <i>Upaniṣads</i> and <i>Vedas</i> which prove that the Supreme Godhead is not impersonal. In the <i>Kaṭha Upaniṣad</i> (2.2.13) it is also said, <i>nityo nityānāṁ cetanaś cetanānām eko bahūnāṁ yo vidadhāti kāmān:</i> \"He is the supreme eternally conscious person who maintains all other living entities.\" From all these Vedic references one can understand that the Absolute Truth is a person, although no one can equal or excel Him. Although there are many foolish Māyāvādī philosophers who think that they are even greater than Kṛṣṇa, Kṛṣṇa is <i>asamaurdhva;</i> no one is equal to or above Him.",
     "As stated in the <i>Śvetāśvatara Upaniṣad</i> (3.19), <i>apāṇi-pādo javano grahītā.</i> This verse describes the Absolute Truth as having no legs or hands. Although this is an impersonal description, however, it does not mean that the Absolute Personality of Godhead has no form. He has a spiritual form which is distinct from the forms of matter. In this verse Caitanya Mahāprabhu clarifies this distinction."
   ]